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• W350195387 abstract "High King of Heaven: Aspects of Early English Spirituality. By Benedicta Ward. Kalamazoo, MI: Cistercian Publications, 1999. xiii + 114 pp. 5 black and white plates. $16.95 (paper). Vision and Image in Early Christian England. By George Henderson. Cambridge: Cambridge University Press, 1999. xviii + 292 pp. 8 color plates and 94 black and white plates. $90.00 (cloth). In High King of Heaven, Benedicta Ward writes with her customary verve about Anglo-Saxons thought and said and did and prayed in light of Gospel of Christ (p. xi). Her focus is on period between Augustine's arrival at Canterbury in 597 and sack of Lindisfarne by Danes in 793, with concluding glance at King Alfred near end of ninth century. Not surprisingly, central figure in her appraisal is Venerable Bede, about whom she has written extensively elsewhere. In her preface, Ward defines spirituality as combination of the desires and religious aspirations of men within their cultural and a field of study earlier called ascetic theology, and/or mystical (pp. x-xi). While these themes are woven together throughout, cultural context that looms largest in first two chapters, with prayer and its attendant practices (e.g., biblical study, asceticism, devotion to saints) holds center stage in subsequent five chapters. The initial chapters explore foundational influences of Gregory Great in Rome and Irish missionaries from Iona, respectively. As Ward notes, it is customary to play these two influences off one another, usually to advantage of free-spirited Celts over institutional Romans (p. 16). But this author insists that she is writing about Celtic, or Anglo-Saxon but about mingling of those which produced English piety, stressing mixture rather than ingredients (p. x). Her judicious discussion of Synod of Whitby in 664 should be required reading for anyone who invokes name of this famous council where it was decided that kingdom of Northumbria would follow observance in dating of Easter and form of monastic tonsure: So almost everyone at Whitby had close and friendly contact with both and Irish missionaries; it was not clash of opposites, but an argument between friends on matter importance of which united them far more than details divided. There was no sense that Romans were good and Irish were bad. In this matter of Easter date, what needed sorting out were errors of calculation, whoever did it (p. 22). Ward may be overstating irenic character of debate at Whitby, but she is certainly correct about lack of hard and fast party lines. Many in Ireland had long followed Roman observance, and Wilfrid himself had been trained at Irish foundation of Lindisfarne before he became foremost proponent of cause. Nor was dispute over Easter dating mere ecclesiastical quibble; as Ward explains, Easter was to them an arbitrary date but pivot of whole of cosmos, central moment when reality was revealed in face of Jesus Christ (p. 17). Especially rewarding in Ward's chapters on Anglo-Saxon prayer and devotion are her well-chosen and often extensive quotations from biblical commentaries by Bede and Alcuin, lives of saints Cuthbert and Guthlac, Old English poetry such as Dream of Rood, and private prayers from Book of Cerne and Book of Nunnaminster. …" @default.
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